References
- Portions of this essay have previously appeared in ‘The Haunted Flesh: Corporeal Feminism and the Politics of (Dis)Embodiment’, Abigail Bray and Claire Colebrook, Signs (Vol. 24, No. 1, 1988) pp. 35–68.
- Ludwig Binswangen, ‘The Case of Ellen West: An Anthropological-Clinical Study’ Trans. Werner M. Mendel and Joseph Lyons. Existence: A New Dimension in Psychiatry and Psychology. ed.Rollo May, Ernest Angel and Henri F. Ellenberger. (New York: Basic Books, 1958) pp. 237–364. Henceforth cited as EW.
- Susan Bordo, ‘Anorexia Nervosa: Psychopathology as the Crystallization of Culture’. Cooking, Eating, Thinking: Transformative Philosophies of Food. Eds. Deane W. Curtin and Lisa M. Heldke. (Bloomington and Indianapolis: Indiana University Press, 1987) pp. 28–55.
- R. C. Casper, On the Emergence of Bulimia Nervosa as a Syndrome: A Historical View’, International Journal of Eating Disorders. (Vol. 2, No. 3, 1983) pp. 3–16.
- Kim Chemin, “The Mysterious Case of Ellen West’ Womansize: The Tryanny of Slenderness. (London: The Women's Press, 1989) pp. 162–177. Henceforth cited as W.
- Binswanger, ‘Heidegger's Analytics of Existence and Its Meaning for Psychiatry’, in Being-in-the-World: Selected Papers of Ludwig Binswanger, Trans. Jacob Needleman. (London: Souvenir Press, 1975) pp. 219–220.
- Paul De Man, Blindess and Insight: Essays on the Rhetoric of Contemporary Criticism. (New York: Oxford University Press, 1971) p. 46.
- Walter Laquer, The Terrible Secret: An Investigation into the Suppression of Information about Hitler's ‘Final Solution’. (London: Weidenfeld and Nicolson, 1980) p. 47.
- Binswanger is especially critical of the Cartesian mind/body separation in his paper on Heidegger where he argues that science must not view “the organism only as a natural object, but must keep in mind that the concept of organism results from a natural-scientific reduction of man to his bodily existence and the further reduction of this bodily existence to a more neutrally present, ‘ownerless’ object” (215–216). He also argues that the psychiatrist must “seek to restore the koinonia of body and mind” (218). See ‘Heidegger's Analytics of Existence and Its Meaning for Psychiatry’, in Being-in-the-World.
- For example, see Maurice Apprey, ‘The Intersubjective Constitution of Anoxrexia Nervosa’. New Literary History (Vol. 22, No. 4. 1991), pp. 1051–1069; Philipa Rothfield, ‘Feminism, Subjectivity, and Sexual Difference’. Feminist Knowledge: Critique and Construct. ed.Sneja Gunew (New York: Routledge, 1994). pp. 121–144.
- Gaston Bachelard, The Psychoanalysis of Fire. Trans. Alan C. M. Ross. Preface by Northrope Frye (Boston: Beacon Press, 1968); L'Air et les Songes (Paris: Jose Corti, 1943).
- See also Binswangen, ‘Freud and the Magna Charta of Clinical Psychology’, in Being-in-the-World: Selected Papers of Ludwig Binswanger, pp. 182–205.
- Paul Celan ‘Deathfuge’ Poems of Paul Celan Trans. Michael Hamburger (New York: Persea, 1988). For an insightful exploration, see John D. Caputo, Against Ethics: Contributions to a Poetics of Obligation with Constant Reference to Deconstruction (Bloomington and Indianapolis: Indiana University Press, 1993) pp. 176–186.
- Walter Laquer, p. 47 See also Leni Yahil, The Holocaust: The Fate of European Jewrey 1932–1945, Trans. Ina Freideman and Hoya Galia (Oxford: Oxford University Press, 1990), in which it is observed that by 1938 “Among the states that had stiffened their laws and regulations limiting the entry of Jews were Sweden and Switzerland.” p. 595. See also Arno J. Mayer, Why Did The Heavens Not Darken: The ‘Final Solution’ in History, (New York: Pantheon, 1990): “[b]y I July 1942 more than one million Jews had been killed in Eastern Europe” (1990: 72).
- Bordo, p. 34.
- Charles W. Brice, ‘Ludwig Binswanger’, Existential-Phenomenological Alternatives for Psychology. ed.Ronald S. Valle and Mark King. (New York: Oxford University Press, 1978) pp. 300–307.
- Michel Foucault, ‘Dream, Imagination and Existence’. Trans. Forrest Williams. Foucault and Ludwig Binswanger, Dream and Existence: A Special Issue of the Review of Existential Psychology and Psychiatry. ed.Keith Hoeller (Vol. 19, No. 1, 1986) pp. 31–78. Henceforth cited as DIE.
- David Macey, The Lives of Foucault (London: Hutchinson, 1993) p. 59. Didier Eribon, Michel Foucault. Trans. Betsy Wing. (Cambridge, Massachusetts: Harvard University Press, 1991) p. 44. Henceforth cited as MF. James Miller, The Passion of Michel Foucault (London: Harper Collins) 1993. p. 50. Henceforth cited as PMF.
- Foucault, Mental Illness and Psychology. Trans. Alan Sheridan. Foreword by Hubert Dreyfus. (Berkeley: University of California Press, 1987) p. 322. Henceforth cited as MIp.
- See, The Nazi Doctors and the Nuremberg Code: Human Rights in Human Experimentation. Eds. George J. Annas and Michael A. Grodin. (Oxford: Oxford University Press, 1992). Christine Pross, in ‘Nazi Doctors, German Medicine, and Historic Truth’, argues that in Berlin in 1933 there was a systematic purge of Jewish physicians, pp. 32–52. As Robert N. Proctor points out in ‘Nazi Doctors, Racial Medicine, and Human Experimentation’ racial hygiene was the primary research subject of the Berlin medical schools before and during the war. pp. 17–31. As he makes clear, the German medical establishment was particularly invested in Nazism for not only did Nazism allow them to further their experiments, allowing the state implementation of ‘racial hygiene’ programmes, but they were also rewarded for inventing ways of exterminating human beings considered to be inferior to the Aryans. As the authors of The Nazi Doctors and the Nuremberg Code show us, there was massive Nazi support within the medical establishment in Germany.
- As Hugo Ott writes, “it was on 23 July 1945 that the proceedings against Heidegger got under way” (318). Heidegger's description of this time is, argues Ott, erroneous. Collapsing under the strain of what he terms an ‘inquisition’, Heidegger recalls that “the dean of the Faculty of Medicine, Beringer (who had seen through the whole business and realized what my accusers were up to) called around and promptly drove me off to Badenweiler, to Dr Gebsattel. And what did he do? He took me on a hike up through the forest in the snow. That was all. But he showed me human warmth and friendship. Three weeks later I came back a healthy man again” (319). However, as Ott points out, “it was not until the spring of 1946 that Heidegger went for treatment to Baron Viktor von Gebsattel, then the head physician of a sanatorium in Badenweiler” (319). Later On also notes that it was during this stay that “the foundations were laid—or strengthened—for his subsequent close collaboration with a particular school of psychiatry, namely the existential-anthropological school of Ludwig Binswanger and Medard Boss, to which Gebsattel (who later became professor of psychiatry at Würzburg) also subscribed” (346). See Ott, Martin Heidegger: A Political Life. Trans. Allan Blunden. (London: Fontana Press, 1994).
- Cited in Arno J. Mayer, Why Did the Heavens Not Darken: The ‘Final Solution’ in History, p. 148, 32.
- Cited in Mayer, p. 196.
- As the introduction to Existence makes clear, from 1926 to 1944 von Gebsattel worked in Berlin: “During this period von Gebsattel produced a number of scientific publications. In 1939 he accepted an invitation to teach at the Zentral-Institut für Psychologie und Psychotherapie at Berlin.” p. 430. We can assume that to be a member of this establishment in this particular city one would have to be a practicing Nazi psychiatrist.
- Jaques Derrida, Of Spirit—Heidegger and the Question. Trans. Geoffrey Bennington and Rachel Bowlby (Chicago and London: University of Chicago Press, 1989). Henceforth cited as OF.